Nectar of Instruction – 10 – In the sastra it is said that of all types of fruitive workers

Nectar of Instruction – 10 – In the sastra it is said that of all types of fruitive workers


dhīrādhīra-jana-priyau priya-karau nirmatsarau
pūjitau nānā-śāstra-vicāraṇaika-nipuṇau sad-dharma-saṁsthāpakau And now, Text 10 vāco vegam manasaḥ krodha-vegam jihvā-vegam udaropastha-vegam etān vegān yo viṣaheta dhīraḥ sarvam apīmāṁ pṛthivīṁ sa śiṣyāt TRANSLATION A sober person who can tolerate the urge to
speak, the mind’s demands, the actions of anger and the urges of the tongue, belly and
genitals is qualified to make disciples all over the world. PURPORT In Śrīmad-Bhāgavatam (6.1.9–10) Parīkṣit
Mahārāja placed a number of intelligent questions before Śukadeva Gosvāmī. One of these questions
was: “Why do people undergo atonement if they cannot control their senses?” For instance,
a thief may know perfectly well that he may be arrested for his stealing, and he may actually
even see a thief arrested by the police, yet he continues to steal. Experience is gathered
by hearing and seeing. One who is less intelligent gathers experience by seeing, and one who
is more intelligent gathers experience by hearing. When an intelligent person hears
from the lawbooks and śāstras, or scriptures, that stealing is not good and hears that a
thief is punished when arrested, he refrains from theft. A less intelligent person may
first have to be arrested and punished for stealing to learn to stop stealing. However,
a rascal, a foolish man, may have the experience of both hearing and seeing and may even be
punished, but still he continues to steal. Even if such a person atones and is punished
by the government, he will again commit theft as soon as he comes out of jail. If punishment
in jail is considered atonement, what is the benefit of such atonement? Thus Parīkṣit Mahārāja
inquired: dṛṣṭa-śrutābhyāṁ yat pāpaṁ
jānann apy ātmano ‘hitam karoti bhūyo vivaśaḥ
prāyaścittam atho katham [SB 6.1.9] kvacin nivartate ‘bhadrāt
kvacic carati tat punaḥ prāyaścittam atho ‘pārthaṁ
manye kusjara-saucavat [SB 6.1.10] He compared atonement to an elephant’s bathing.
The elephant may take a very nice bath in the river, but as soon as it comes onto the
bank, it throws dirt all over its body. What, then, is the value of its bathing? Similarly,
many spiritual practitioners chant the Hare Krsnamaha-mantra and at the same time commit
many forbidden things, thinking that their chanting will counteract their offenses. Of
the ten types of offenses one can commit while chanting the holy name of the Lord, this offense
is called nāmno balād yasya hi pāpa-buddhiḥ,committing sinful activities on the strength of chanting
the Hare Krsnamaha-mantra. Similarly, certain Christians go to church to confess their sins,
thinking that confessing their sins before a priest and performing some penance will
relieve them from the results of their weekly sins. As soon as Saturday is over and Sunday
comes, they again begin their sinful activities, expecting to be forgiven the next Saturday.
This kind of prāyaścitta, or atonement, is condemned by Parīkṣit Mahārāja, the most intelligent
king of his time. Śukadeva Gosvāmī, equally intelligent, as befitting the spiritual master
of Mahārāja Parīkṣit, answered the King and confirmed that his statement concerning atonement
was correct. A sinful activity cannot be counteracted by a pious activity. Thus real prāyaścitta,
atonement, is the awakening of our dormant Kṛṣṇa consciousness. Real atonement involves coming to real knowledge,
and for this there is a standard process. When one follows a regulated hygienic process,
he does not fall sick. A human being is meant to be trained according to certain principles
to revive his original knowledge. Such a methodical life is described as tapasya. One can be gradually
elevated to the standard of real knowledge, or Kṛṣṇa consciousness, by practicing austerity
and celibacy (brahmacarya), by controlling the mind, by controlling the senses, by giving
up one’s possessions in charity, by being avowedly truthful, by keeping clean and by
practicing yoga-āsanas. However, if one is fortunate enough to get the association of
a pure devotee, he can easily surpass all the practices for controlling the mind by
the mystic yoga process simply by following the regulative principles of Kṛṣṇa consciousness–refraining
from illicit sex, meat-eating, intoxication and gambling–and by engaging in the service
of the Supreme Lord under the direction of the bona fide spiritual master. This easy
process is being recommended by Śrīla Rūpa Gosvāmī. First one must control his speaking power.
Every one of us has the power of speech; as soon as we get an opportunity we begin to
speak. If we do not speak about Kṛṣṇa consciousness, we speak about all sorts of nonsense. A toad
in a field speaks by croaking, and similarly everyone who has a tongue wants to speak,
even if all he has to say is nonsense. The croaking of the toad, however, simply invites
the snake: “Please come here and eat me.” Nevertheless, although it is inviting death,
the toad goes on croaking. The talking of materialistic men and impersonalist Māyāvādī
philosophers may be compared to the croaking of frogs. They are always speaking nonsense
and thus inviting death to catch them. Controlling speech, however, does not mean self-imposed
silence (the external process of mauna), as Māyāvādī philosophers think. Silence may appear
helpful for some time, but ultimately it proves a failure. The meaning of controlled speech
conveyed by Śrīla Rūpa Gosvāmī advocates the positive process of kṛṣṇa-kathā, engaging
the speaking process in glorifying the Supreme Lord Śrī Kṛṣṇa. The tongue can thus glorify
the name, form, qualities and pastimes of the Lord. The preacher of krsna-kathais always
beyond the clutches of death. This is the significance of controlling the urge to speak. The restlessness or fickleness of the mind
(mano-vega) is controlled when one can fix his mind on the lotus feet of Kṛṣṇa. The Caitanya-caritāmṛta
(Madhya 22.31) says: krsna—-surya-sama; māyā haya andhakāra
yāhāṅ kṛṣṇa, tāhāṅ nāhi māyāra adhikāra Kṛṣṇa is just like the sun, and māyā is just
like darkness. If the sun is present, there is no question of darkness. Similarly, if
Kṛṣṇa is present in the mind, there is no possibility of the mind’s being agitated bymaya’s
influence. The yogic process of negating all material thoughts will not help. To try to
create a vacuum in the mind is artificial. The vacuum will not remain. However, if one
always thinks of Kṛṣṇa and how to serve Kṛṣṇa best, one’s mind will naturally be controlled. Similarly, anger can be controlled. We cannot
stop anger altogether, but if we simply become angry with those who blaspheme the Lord or
the devotees of the Lord, we control our anger in Kṛṣṇa consciousness. Lord Caitanya Mahāprabhu
became angry with the miscreant brothers Jagāi and Mādhāi, who blasphemed and struck Nityānanda
Prabhu. In His Śikṣāṣṭaka Lord Caitanya wrote, tṛṇād api sunīcena taror api sahiṣṇunā: “One
should be humbler than the grass and more tolerant than the tree.” One may then ask
why the Lord exhibited His anger. The point is that one should be ready to tolerate all
insults to one’s own self, but when Kṛṣṇa or His pure devotee is blasphemed, a genuine
devotee becomes angry and acts like fire against the offenders. Krodha, anger, cannot be stopped,
but it can be applied rightly. It was in anger that Hanumān set fire to Laṅkā, but he is
worshiped as the greatest devotee of Lord Rāmacandra. This means that he utilized his
anger in the right way. Arjuna serves as another example. He was not willing to fight, but
Kṛṣṇa incited his anger: “You must fight!” To fight without anger is not possible. Anger
is controlled, however, when utilized in the service of the Lord. As for the urges of the tongue, we all experience
that the tongue wants to eat palatable dishes. Generally we should not allow the tongue to
eat according to its choice, but should control the tongue by supplying prasāda. The devotee’s
attitude is that he will eat only when Kṛṣṇa gives him prasāda. That is the way to control
the urge of the tongue. One should take prasāda at scheduled times and should not eat in restaurants
or sweetmeat shops simply to satisfy the whims of the tongue or belly. If we stick to the
principle of taking onlyprasada, the urges of the belly and tongue can be controlled. In a similar manner, the urges of the genitals,
the sex impulse, can be controlled when not used unnecessarily. The genitals should be
used to beget a Kṛṣṇa conscious child, otherwise they should not be used. The Kṛṣṇa consciousness
movement encourages marriage not for the satisfaction of the genitals but for the begetting of Kṛṣṇa
conscious children. As soon as the children are a little grown up, they are sent to our
Gurukula school, where they are trained to become fully Kṛṣṇa conscious devotees. Many
such Kṛṣṇa conscious children are required, and one who is capable of bringing forth Kṛṣṇa
conscious offspring is allowed to utilize his genitals. When one is fully practiced in the methods
of Kṛṣṇa conscious control, he can become qualified to be a bona fide spiritual master. In his Anuvṛtti explanation of Upadeśāmṛta,
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura writes that our material identification creates three
kinds of urges–the urge to speak, the urge or demands of the mind and the demands of
the body. When a living entity falls victim to these three types of urges, his life becomes
inauspicious. One who practices resisting these demands or urges is called tapasvī,
or one who practices austerities. By such tapasya one can overcome victimization by
the material energy, the external potency of the Supreme Personality of Godhead. When we refer to the urge to speak, we refer
to useless talking, such as that of the impersonal Māyāvādī philosophers, or of persons engaged
in fruitive activities (technically called karma-kāṇḍa), or of materialistic people who
simply want to enjoy life without restriction. All such talks or literatures are practical
exhibitions of the urge to speak. Many people are talking nonsensically and writing volumes
of useless books, and all this is the result of the urge to speak. To counteract this tendency,
we have to divert our talking to the subject of Kṛṣṇa. This is explained in Śrīmad-Bhāgavatam
(1.5.10–11): na yad vacas citra-padaṁ harer yaśo
jagat-pavitraṁ pragṛṇīta karhicit tad vāyasaṁ tīrtham uśanti manasā
na yatra haṁsa niramanty uśik-kṣayāḥ “Those words which do not describe the glories
of the Lord, who alone can sanctify the atmosphere of the whole universe, are considered by saintly
persons to be like unto a place of pilgrimage for crows. Since the all-perfect persons are
inhabitants of the transcendental abode, they do not derive any pleasure there.” tad-vāg-visargo janatāgha-viplavo
yasmin prati-ślokam abaddhavaty api nāmāny anantasya yaśo ‘ṅkitāni yat
śṛṇvanti gāyanti gṛṇanti sādhavaḥ [SB 1.5.11] “On the other hand, that literature which
is full of descriptions of the transcendental glories of the name, fame, forms, pastimes,
etc., of the unlimited Supreme Lord is a different creation, full of transcendental words directed
toward bringing about a revolution in the impious lives of this world’s misdirected
civilization. Such transcendental literatures, even though imperfectly composed, are heard,
sung and accepted by purified men who are thoroughly honest.” The conclusion is that only when we talk about
devotional service to the Supreme Personality of Godhead can we refrain from useless nonsensical
talk. We should always endeavor to use our speaking power solely for the purpose of realizing
Kṛṣṇa consciousness. As for the agitations of the bickering mind,
they are divided into two divisions. The first is called avirodha-prīti, or unrestricted
attachment, and the other is called virodha-yukta-krodha, anger arising from frustration. Adherence
to the philosophy of the Māyāvādīs, belief in the fruitive results of the karma-vādīs,
and belief in plans based on materialistic desires are called avirodha-prīti. Jsanis,
karmīs and materialistic planmakers generally attract the attention of conditioned souls,
but when the materialists cannot fulfill their plans and when their devices are frustrated,
they become angry. Frustration of material desires produces anger. Similarly, the demands of the body can be
divided into three categories–the demands of the tongue, the belly and the genitals.
One may observe that these three senses are physically situated in a straight line, as
far as the body is concerned, and that the bodily demands begin with the tongue. If one
can restrain the demands of the tongue by limiting its activities to the eating of prasāda,
the urges of the belly and the genitals can automatically be controlled. In this connection
Śrīla Bhaktivinoda Ṭhākura says: śarīra avidyā jala, jaḍendriya tāhe kāla,
jīve phele viṣaya-sāgare ta’ra madhye jihvā ati, lobhamaya sudurmati,
ta’ke jetā kaṭhina saṁsāre kṛṣṇa baḍa dayāmaya, karibāre jihvā jaya,
sva-prasāda-anna dila bhāi sei annāmṛta khāo, rādhā-kṛṣṇa-guṇa gāo,
preme daka caitanya-nitāi “O Lord! This material body is a lump of ignorance,
and the senses are a network of paths leading to death. Somehow or other we have fallen
into the ocean of material sense enjoyment, and of all the senses the tongue is the most
voracious and uncontrollable. It is very difficult to conquer the tongue in this world, but You,
dear Kṛṣṇa, are very kind to us. You have sent this nice prasāda to help us conquer
the tongue; therefore let us take this prasāda to our full satisfaction and glorify Your
Lordships Śrī Śrī Rādhā and Kṛṣṇa and in love call for the help of Lord Caitanya and Prabhu
Nityānanda.” There are six kinds of rasas(tastes), and if one is agitated by any one of them,
he becomes controlled by the urges of the tongue. Some persons are attracted to the
eating of meat, fish, crabs, eggs and other things produced by semina and blood and eaten
in the form of dead bodies. Others are attracted by eating vegetables, creepers, spinach or
milk products, but all for the satisfaction of the tongue’s demands. Such eating for sense
gratification–including the use of extra quantities of spices like chili and tamarind–is
to be given up by Kṛṣṇa conscious persons. The use of pan, haritaki, betel nuts, various
spices used in pan-making, tobacco, LSD, marijuana, opium, liquor, coffee and tea is indulged
in to fulfill illicit demands. If we can practice accepting only remnants of food offered to
Kṛṣṇa, it is possible to get free from māyā’svictimization. Vegetables, grains, fruits, milk products
and water are proper foods to offer to the Lord, as Lord Kṛṣṇa Himself prescribes. However,
if one accepts prasāda only because of its palatable taste and thus eats too much, he
also falls prey to trying to satisfy the demands of the tongue. Śrī Caitanya Mahāprabhu taught
us to avoid very palatable dishes even while eating prasāda. If we offer palatable dishes
to the Deity with the intention of eating such nice food, we are involved in trying
to satisfy the demands of the tongue. If we accept the invitation of a rich man with the
idea of receiving palatable food, we are also trying to satisfy the demands of the tongue.
In Caitanya-caritāmṛta (Antya 6.227) it is stated: jihvāra lālase yei iti-uti dhāya
śiśnodara-parāyaṇa kṛṣṇa nāhi pāya “That person who runs here and there seeking
to gratify his palate and who is always attached to the desires of his stomach and genitals
is unable to attain Kṛṣṇa.” As stated before, the tongue, belly and genitals
are all situated in a straight line, and they fall in the same category. Lord Caitanya has
said, bhāla na khāibe ara bhāla na paribe: “Do not dress luxuriously and do not eat delicious
foodstuffs.” (Cc. Antya 6.236) Those who suffer from diseases of the stomach
must be unable to control the urges of the belly, at least according to this analysis.
When we desire to eat more than necessary we automatically create many inconveniences
in life. However, if we observe fasting days like Ekādaśī and Janmāṣṭamī, we can restrain
the demands of the belly. As far as the urges of the genitals are concerned,
there are two–proper and improper, or legal and illicit sex. When a man is properly mature,
he can marry according to the rules and regulations of thesastras and use his genitals for begetting
nice children. That is legal and religious. Otherwise, he may adopt many artificial means
to satisfy the demands of the genitals, and he may not use any restraint. When one indulges
in illicit sex life, as defined by the śāstras, either by thinking, planning, talking about
or actually having sexual intercourse, or by satisfying the genitals by artificial means,
he is caught in the clutches of māyā. These instructions apply not only to householders
but also to tyāgīs, or those who are in the renounced order of life. In his book Prema-vivarta,
Chapter Seven, Śrī Jagadānanda Paṇḍita says: vairāgī bhāi grāmya-kathā na śunibe kāṇe
grāmya-vārtā na kahibe yabe milibe ane svapane o na kara bhāi strī-sambhāṣaṇa
gṛhe strī chāḍiyā bhāi āsiyācha vana yadi cāha praṇaya rākhite gaurāṅgera sane
choṭa haridāsera kathā thāke yena mane bhāla na khāibe ara bhāla na paribe
hṛdayete rādhā-kṛṣṇa sarvadā sevibe “My dear brother, you are in the renounced
order of life and should not listen to talk about ordinary worldly things, nor should
you talk about worldly things when you meet with others. Do not think of women even in
dreams. You have accepted the renounced order of life with a vow that forbids you to associate
with women. If you wish to associate with Caitanya Mahāprabhu, you must always remember
the incident of Choṭa Haridāsa and how he was rejected by the Lord. Do not eat luxurious
dishes or dress in fine garments, but always remain humble and serve Their Lordships Śrī
Śrī Rādhā-Kṛṣṇa in your heart of hearts.” The conclusion is that one who can control
these six items–speech, mind, anger, tongue, belly and genitals–is to be called a svāmī
orgosvami. Svāmī means master, and gosvāmī means master of the go, or senses. When one
accepts the renounced order of life, he automatically assumes the title of svāmī. This does not
mean that he is the master of his family, community or society; he must be master of
his senses. Unless one is master of his senses, he should not be calledgosvami, but go-dāsa,
servant of the senses. Following in the footsteps of the six Gosvāmīs of Vṛndāvana, all svāmīs
and gosvāmīs should fully engage in the transcendental loving service of the Lord. As opposed to
this, the go-dāsas engage in the service of the senses or in the service of the material
world. They have no other engagement. Prahlāda Mahārāja has further described the go-dāsa
as adānta-go,which refers to one whose senses are not controlled. An adanta-gocannot become
a servant of Kṛṣṇa. In Śrīmad-Bhāgavatam (7.5.30), Prahlāda Mahārāja has said: matir na kṛṣṇe parataḥ svato va
mitho ‘bhipadyeta gṛha-vratānām adānta-gobhir viśatāṁ tamisraṁ
punaḥ punaś carvita-carvaṇānām “For those who have decided to continue their
existence in this material world for the gratification of their senses, there is no chance of becoming
Kṛṣṇa conscious, not by personal endeavor, by instruction from others or by joint conferences.
They are dragged by the unbridled senses into the darkest region of ignorance, and thus
they madly engage in what is called ‘chewing the chewed.’ ”

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